A Dream Which Is Not Interpreted Is like a Letter Which Is Not Read

Niehoff, Maren R.

doi:10.18647/1629/jjs-1992

Cited by 9 publications

(4 citation statements)

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“…Following classical rabbinic tradition, ultra-orthodox Jews are likely to give great weight to their dreams and dream interpretation (Kalmin, 2004). The patient, in most cases, will view the dream as external to him or her, either as a prognostication or a direct divine communication (Niehoff, 1992). A psychiatrist holding the modern view that dreams represent a symbolic manifestation of the dreamer's internal psychological and emotional dynamics is likely to encounter resistance if the patient's assumptions are not acknowledged and validated (Bilu & Witztum, 1993).…”

Section: Dreamsmentioning

confidence: 99%

Special Issues in the Care of Ultra-Orthodox Jewish Psychiatric In-Patients

Popovsky

2010

Transcult Psychiatry

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This article reviews the literature regarding psychiatric care of ultra-orthodox Jewish patients. The discussion describes common areas of difficulty working with members of this population in an in-patient setting, including ritual observance, gender dynamics, and countertransference. It provides guidelines for mental health professionals to distinguish between culturally-appropriate and pathological behavior in an effort to avoid misdiagnosis, and offers strategies for overcoming these challenges. It suggests possible adjustments to standard treatment plans which may prove effective in this population and recommends further resources, including the involvement of trained chaplains, for especially complicated situations.

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Section: Dreamsmentioning

confidence: 99%

Special Issues in the Care of Ultra-Orthodox Jewish Psychiatric In-Patients

Popovsky

2010

Transcult Psychiatry

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“…For example, the hen is associated with a garden because the words sound alike in Aramaic, having relations with the mother is associated with wisdom because of the verse "you will call wisdom 'mother'" in Proverbs 2:3, and entering a swamp is associated with becoming a "head" of a yeshiva because in the swamp one stands taller than everything else (see Niehoff 1992). In this approach to interpretation a dream can only be interpreted in one way and any two conflicting traditions about how to interpret must be reconciled.…”

Section: All Dreams Follow the Mouthmentioning

confidence: 99%

“…Different parts were redacted at different times, and the redaction process may have continued as late as the eleventh century. For a discussion of the dating of the Babylonian Talmud see Strack and Stemberger (1991). tion: it sees the text as having a coded, secret meaning that the interpreter needs to find (Niehoff 1992).…”

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confidence: 99%

Madness and Prophecy: Dreams, Texts, and the Power of Rabbinic Interpretation

Schoenfeld

2007

Pastoral Psychol

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To the rabbis, dreams were a serious theological challenge. While in the Hebrew Bible dreams could be prophetic and therefore a source of authority, rabbinic authority was based on textual interpretation rather than direct revelation. This article examines one rabbinic strategy for responding to this challenge: the Talmudic dream ritual of Berakhot 55b. Through this ritual the rabbis place the dreamer in the position of a supplicant. Dreaming becomes like an illness or curse rather than a revelation. Instead of telling the dream, the dreamer prays for its healing. This article argues that this ritual itself is a form of interpretation, both of the dreamer's dream and of the biblical texts about dreaming, in which the biblical idea of revelation through dreams is retained but the dream itself is stripped of any specific prophetic meaning. Through the performative speech of this ritual the dreamer places the dangerous dream under the power of rabbinic authority.A prophet that has a dream, let him tell the dream, and he that has my word let him speak my word faithfully. (Jeremiah 23:28) Pastoral Psychol (2007) 56: [223][224][225][226][227][228][229][230][231][232][233][234][235]

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“…More recently, study has moved across to the eastern Mediterranean and the ancient Near East, and there have been a number of fresh studies which have considered the phenomenon of dreaming in Mesopotamia (Oppenheim 1956, 1969a, 1969b; Leibovici 1959; Sasson 1983; Bulkeley 1993; Butler 1998; Noegel 2001, 2007); in the Hittite empire (Vieyra 1959); and in ancient Egypt (Sauneron 1959; Frankfurter 2005; Szpakawoska 2001, 2003a, 2003b, 2010, 2011a, 2011b, 2012a, 2012b). Scholars of the ancient Palestinian society which gave rise to the Hebrew Bible, New Testament, and related literature have also sought to study and understand the phenomenon of dreaming in these ancient texts, and thus there have been important studies conducted on dreams in the literature of ancient Canaan (Caquot 1959); in the New Testament and early Christian texts (Hanson 1980; Gnuse 1990; Bovon 1996; Stroumsa 1999; Stewart 2004; Miller 2010); in the literature from Qumran (Finkel 1963; Brayer 1969; Flannery-Dailey 2004, 2006, 2014; Miller 2010; Perrin 2017); and in later Jewish literary texts (Hay 1987; Gnuse 1993, 1996; Berchman 1998; Hasan-Roken 1999); as well as in Rabbinic Judaism (Ehrlich 1956; Zeitlin 1976; Niehoff 1992; Alexander 1995).…”

Section: Introductionmentioning

confidence: 99%

Dream Accounts in the Hebrew Bible and Ancient Jewish Literature

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2018

Currents in Biblical Research

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The study of dreams and their interpretation in the literary remains from antiquity have become increasingly popular access points to the phenomenological study of religious experience in the ancient world, as well as of the literary forms in which this experience was couched. This article considers the phenomenon of dreaming in the Hebrew Bible and ancient Jewish literature. I consider treatments of these dream accounts, noting the development in the methodological means by which this material has been approached, moving from source criticism, to tradition history, and finally to form-critical methods. Ultimately, I will argue that form criticism in particular enables scholars to discern shifts and developments across diachronic perspectives. Study of dream accounts is thus illuminating not only for the understanding of dream phenomena, but also for the development of apocalyptic and the method and means of early Jewish biblical interpretation.

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A Dream Which Is Not Interpreted Is like a Letter Which Is Not Read

Cited by 9 publications

References 0 publications

Special Issues in the Care of Ultra-Orthodox Jewish Psychiatric In-Patients

Special Issues in the Care of Ultra-Orthodox Jewish Psychiatric In-Patients

Madness and Prophecy: Dreams, Texts, and the Power of Rabbinic Interpretation

Dream Accounts in the Hebrew Bible and Ancient Jewish Literature

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